BY: MUHAQIQ E ASR MUFTI SHAYKH RAZA UL HAQ ASHRAFI (Senior Scholar – ARC Researchers Team)
MAULVI KIFAYATULLAH SANABLI KA DAWA HAI KI BAAZ SAHABA NE YAZEED KO NEK AUR SWAALEH KAHA HAI AUR IMAM HUSSAIN رضي الله تعالى عنه NE YAZEED KO AMEERUL MOMINEEN BHI KAHA HAI. (MAAZALLAH)
KIFAYATULLAH SANABLI LIKHTE HAI:
“Sahabi mein Abdullah bin Abbas رضي الله تعالى عنه ne unhe (Yazeed ko) Nek aur swaaleh tareen shaks kaha hai. Issi tarah Hussain رضي الله تعالى عنه ne unhe Ameer ul Momineen kaha hai.”
[● MAHANAMA AHLUS SUNNAH, DEC 2013, JILD 3 , SHUMARA 26]
JAWAAB
Sheikh Kifayatullah Sanabli ne ye baat “BILAZRI” ke “ANSAABUL ASHRAAF” ke hawale se likhi hai.
Mein (Author) kehta hu ki ye riwayat gair mustanad wa na-maqbool hai.
Kyuki ek to is riwayat ka ek raawi Ameer Muawiya ki wafat ki khabar dene wala shaks “MAJHOOL” hai. Ye kaun hai , iski koi taai’een nahi. Iska naam wa pata kuch maloom nahi.
Iske alaawa Ahle Hadees wahabiya ke usool ke mutaabiq bhi ye riwayat gair mustanad hai kyuki iska ek raawi Abul Harees Abdur Rehmaan bin Muawiya aksar muhaditheen ke nazdeek ZAEEF hai.
MASHOOR AHLE HADEES AALIM HAFIZ ZUBER ALI ZAI’EE ne Imam Haithami ke hawale se likha hai: “Aur aksar (jumhoor) ne unhe ZAEEF qaraar diya hai.”
● MAJMUA ZAWAAID, 1/32 ;
● MAJALITUL HADEES, 107, PG 12
SHIEKH SANABLI SAHAB IMAM HAITHAMI KE SAATH APNE HI AHLE HADEES FIRQE KE EK MAQBOOL AALIM HAFIZ ZUBER ALI ZAI’EE KI BAAT KA RADD KARTE HUWE LIKHTE HAI:
“Imam Haithami ka ye kehna durust nahi ki aksar ne unki tazeef ki hai. Kyuki aksar wa jumhoor muhaditheen ne is raawi ko Siqah qaraar diya hai.”
●MAHANAMA AHLUS SUNNAH – MUMBAI, JAN 2014, JILD 3, SHUMARA NO 27
Sheikh Sanabli ne zame hadith daani mein Imam Haithami ke qual ko mehez ye keh kar rad kar diya ki “Aksar wa jumhoor muhaditheen ne is raawi (Abdur Rehman bin Miawiya) ko siqah qaraar diya” Haanlaaki Sheikh Sanabli ne NA TO IS PAR KOI DALEEL DI HAI AUR NA IS BAAT KO DALEEL SE SABIT KIYA HAI KI JO RAAWI SIQAH HOTA HAI WOH KABHI ZAEEF NAHI HO SAKTA!
Apne maqale “At Taeedaat as samawiya fit tauseeq Abdur Rehmaan bin Muawiya” mein apna ek ghada huwa usool pesh kiya hai jis se uski tauseeq ki imaarat bhi munhadim ho jaati hai. Sanabli sahab ne likha hai:
“Mehez jumuriyat aur voting se kisi raawi ki tauseeq wa tazeef wala usool hi muzaaheka khez hai.” [●MAHANAMA AHLUS SUNNAH – MUMBAI, JAN 2014, PG 32]
SANABLI JI!
Agar agar jumooriyat aur voting se kisi raawi ki tauseeq wa tazeef ka usool muzaaheka khez hai to AAP KA YE FARMANA MUZAAHEKA KHEZ HAIN YA NAHI?
“AKSAR WA JUMHOOR MUHADITHEEN NE IS RAAWI KO SIQAH QARAAR DIYA HAI” [●PREVIOUS REFERENCE)
“JHOOTHE KA HAAFIZA SAHIH NAHI REHTA” – Dekhiye Sheikh Sanabli ne Pg 15 par Abdur Rehman bin Muawiya ki tauseeq ke liye Jumhoor ke qual ko daleel bana liya aur Pg 17 pe ye keh diya ki Jumhooriyat wa voting se kisi raawi ki tauseeq wa tazeef ka usool muzaaheka khez hai.”
WAH! SANABLI JI..
Aap ki nirali tehqeeq ke bhi kya kehne!
Ye bhi kitni muzaaheka khez hai.
Yahan par Sanabli sahab ke tarz par mein yahi kehna kaafi samajhta hu ki Imam Haithami ne Abdur Rehman bin Muawiya ko Jumhoor muhaditheen ke hawale se ZAEEF kaha hai woh sahi hai. Sanabli ji ka isko galat kehna bilkul baatil wa mardood hai. Kyuki unki tauseeq par jumhoor muhaditheen ke aqwaal zikr nahi kiye aur agar Abdur Rehman bin Muawiya siqah bhi ho to jumhoor ke nazdeeq Zaeef ho sakte hai. Kyuki Siqah hona Zaeef hone ki zid nahi. Siqah raawi bhi zaeef hota hai.
[Is silsile mein Sheikh Sanabli ko hawale jaanna ho to meri kitab “Aqdu durra fi aqdul yadain tahtus surrah” ka mutala kare]
Is riwayat ke na-maqbool hone ki ek wajeh ye bhi hai ki is ko Bilazri ke siwa kisi ne sahih ya zaeef sanad ke saath zikr nahi kiya hai aur iski riwayat mein Bilazri mutafarid hai.
Aur Bilazri ke talluq se ye baat unke sawaane nigaaro ne likhi hai ki aakhari Umr mein un par junoon ki si kaifiyat taari ho chuki thi. Unhe waswasa hota tha. Zarkali likhte hai:
“Aakhri Umr mein un par junoon ki si gaflat taari ho gayi thi.
(●AL AALAAM, 1/267)
Is riwayat mein Bilazri ki mutabiyat mein koi dusri riwayat majood nahi. Lihaza unki ye mutafarad riwayat mautabar nahi hogi.
Hazrat Ibn Abbas رضي الله تعالى عنه ki yeh riwayat tanha Bilazri ki aur Bilazri ka haal aap logo ko maloom ho gaya. Bhala aisi zaeef riwayat par itni azeem baat ki buniyaad kaise rakhi ja sakti hai? Yazeed ke fisq wa fujoor par Ummat ka ittefaaq hai. Iske muqable mein tanha Bilazri ki ek zaeef riwayat kyu kar mautabar ho sakti hai?
Is riwayat ke batil hone ki ek qawi daleel ye hai ki khud Bilazri yazeed ke faasiq wa fajir wa sharabi hone ke qail hai. Balazri ne apni mustanad asaaneed ke saath Yazeed bin Muawiya ke fisq wa fujoor ki riwaayat apni kitab mein darj ki hai. Tafseel ke liye unki kitab “ANSABUL ASHRAAF” ka mutala kare.
Iske alawa Agar Hazrat Ibne Abbas رضي الله تعالى عنه ki is riwayat ko durust maan bhi liya jaaye to bhi is se Yazeed ka nek hona wa swaaleh hona sabit nahi hota. Kyuki ye Yazeed ke fisq o fujoor ki shohrat se pehle ki riwayat hai. Jaisa ki riwayat ke alfaaz khud shaahid hai ki Hazrat Ameer Muawiya رضي الله تعالى عنه ki wafat ki khabar sunne ke baad Hazrat Ibn Abbas رضي الله تعالى عنه ne ye baat kahi thi.
Hazrat Ibne Abbas رضي الله تعالى عنه Yazeed ko fasiq wa zaalim samajhte the. Is ki taeed Ibn Kaseer ki ek riwayat se hoti hai.
Hazrat Ibne Abbas رضي الله تعالى عنه ne Yazeed ko jo jawabi khat (letter) bheja us ko ARC ki kitab “FISQ E YAZEED” mein padhe aur Hazrat Ibne Abbas ka mauqaf jaane.
Sheikh Kifayatullah Sanabli ne Hazrat Ibne Abbas رضي الله تعالى عنه par bohot badi tohmat lagaayi hai. Ye dhoka Sanabli ji ne apni Yazeediyat ko sahara dene ke liye diya hai. MaazAllah!
YAZEEDI MAULVI SHEIKH KIFAYATULLAH SANABLI AHLE HADEES KI HAQEEQAT
SHEIKH KIFAYATULLAH SANABLI KA EK AUR DHOKA
SHEIKH SANABLI NE TABARI KE HAWALE SE EK ZABARDAST DHOKA DENE KI KOHSISH KI HAI. WOH YE HAI KI IMAM HUSSAIN رضي الله تعالى عنه NE YAZEED KO AMEER UL MOMINEEN KAHA HAI.
YE SARASAR JHOOTH HAI KI IMAM HUSSAIN رضي الله تعالى عنهNE YAZEED KO NEK AUR SWAALEH AMEERUL MOMINEEN KAHA HAI.
SHEIKH SANABLI KI BAAT KO SACH MANNE SE PURI TAREEKH KO JHUTLANA PADEGA.
- IMAM HUSSAIN رضي الله تعالى عنه KA YAZEED KI BAIT SE INKAAR KARNA,
- PHIR MADINA SE MAKKAH HIJRAT KARKE AANA.
- MAKKAH SE KUFA WAALO KI DAWAT PE KUFA JAANA.
- YAZEED KA IMAM HUSSAIN رضي الله تعالى عنه SE SAKHTI KE SAATH BAIT LENE KA APNE KAARKUNO KO HUKM DENA,
- IBNE ZIYAAD KA KARBALA MEIN IMAM HUSSAIN رضي الله تعالى عنه PAR FAUJ KASHI KARNA,
- IBNE SAAD, SHIMAR WA KHULI WAGAIRA KA IMAM KE MUQAABLE MEIN MAIDAAN E KARBALA MEIN AA KAR IMAM AUR AAP KE JAANISAARO KO SHAHEED KARNA,
- AAP رضي الله تعالى عنه KE SAR E MUBARAK KO KAAT KAR YAZEED KE PAAS LAANA…
- YE SAB KUCH MEHEZ EK DAASTAAN HO KAR REH JAAYEGA.
YE KYUKAR HO SAKTA HAI KI IMAM TABRI NE YE LIKHA HO KI IMAM HUSSAIN رضي الله تعالى عنه YAZEED KO NEK WA SWAALEH AMEERUL MOMINEEN TASLEEM KARTE THE, JABKI KHUD IMAM TABRI YE LIKHTE HAI KI YAZEED NE TAKHT E IMAARAT SAMBHALNE KE BAAD HI HUSAAIN BIN ALI رضي الله تعالى عنه KE TALLUQ SE WALEED KO YE HUKM NAAMA BHEJA:
بسم الله الرحمن الرحيم
“Ameerul Momineen Yazeed ki taraf se Waleed bin Utba ke naam. Amma baad! Be shak Muawiya Allah ke nek bando mein se ek nek bande the. Allah ne unko karaamat ataa ki. Unko khilafat di. Unhe In’aam diya aur Qudrat di. Woh ek muddat tak zinda rahe aur apni ajl se wafaat paa gaye. Allah un par rehem farmaye. Woh qabil e tareef ban kar zinda rahe aur nek muttaqi ho kar duniya se rukhsat huwe. Wassalaam!
AUR YAZEED NE EK CHOTI SI PARCHI JO CHUHIYA KE KAAN KI TARAH THI, MEIN LIKHA:
” Amma Baad! Hussain, Abdullah bin Umar aur Abdullah bin Zubair se sakhti ke saath bait lo, jab tak woh bait na kar le unhe mohlat na do.”
● TAREEKH E TABRI, 5/338
IMAM HUSSAIN رضي الله تعالى عنه NE NAA YAZEED KI BAIT KI AUR NAA USSE AMEERUL MOMINEEN TASLEEM KIYA. BALKI LASHKAR E YAZEED KE SAAMNE IMAM AALI MAQAAM رضي الله تعالى عنه NE JO KHUTBA DIYA THA WOH HAR YAZEEDI KE SAATH SHEIKH SANABLI KE MUH PAR BHI ZABARDAST TAMAACHA HAI. AAP NE YAZEEDIYO KO MUKHATIB KARKE FARMAYA:
“Aye logo! Mujhe apni aman ki jagah jaane do.
Yazeediyo ne kaha: Tum ko apne chacha ke beto (yazeed aur yazeediyo) ki it’aat qubool kar lene se kaun si cheez rokne wali hai?
Aap رضي الله تعالى عنه ne farmaya: MaazAllah! Maine apne aur tumhare Rab ki panah maangi hai har us mutakabir se jo roze hisaab par yaqeen nahi rakhta.
● AL BIDAYA WAN NIHAYA, 8/194
IN TAREEKHI HAQAAIQ KE HOTE HUWE SHEIKH SANABLI KA YE KEHNA KI “IMAM HUSSAIN رضي الله تعالى عنه NE YAZEED KO AMEERUL MOMINEEN TASLEEM KIYA HAI” , SHEIKH SANABLI KA IMAAM HUSSAIN رضي الله تعالى عنه PE BOHTAAN E AZEEM HAI JISKA HISAAB UNHE KAL BAROZ E QAYAMAT ZAROOR DENA HOGA.
IMAM HUSSAIN رضي الله تعالى عنه KE MUQAABLE MEIN YAZEED KI DOSTI WA HIMAYAT HATTA KI USKE LIYE IMAM HUSSAIN رضي الله تعالى عنهPAR BOHTAAN WA TOHMAT! SANABLI SAHAB … AAKHIR KIS JASBE KE TEHET YE SAB KUCH KAR RAHE HAI?!
SHEIKH SANABLI KA SAFED JHOOTH
SHEIKH SANABLI NE YE BHI LIKHA HAI KI :
“ALLAH KE NABI صلی اللہُ علیہِ و آلہِ وسلمِNE YAZEED BIN MUAWIYA KI BAKHSHISH KI BASHARAT DI HAI. (MAAZALLAH)
AUR ZULM YE HAI KI SHEIKH JI NE IS PAR SAHIH BUKHARI KA HAWALA BHI ZIKR KIYA HAI. HAANLAANKI BUKHARI KYA KISI BHI MOTABAR WA MUSTANAD KITAB SE KOI EK SAHIH MAQBOOL RIWAYAT SANABLI JI APNI PURI YAZEEDI BIRADRI KO SAATH LE KAR PESH NAHI KAR SAKTE JIS MEIN HUZOOR صلی اللہُ علیہِ و آلہِ وسلمِNE YAZEED BIN MUAWIYA KO BAKSHISH KI BASHARAT DI HO.
YE IMAM BUKHARI KE SAATH SAATH NABI E KAREEM PAR JHOOTH WA IFTIRA HAI AUR HUZOOR صلی اللہُ علیہِ و آلہِ وسلمِ KA IRSHAD HAI:
“JISNE MUJH PAR JAAN BUJH KAR JHOOTH BAANDHA USKA THIKANA JAHANNAM HAI”.
[● SAHIH BUKHARI ● SAHIH MUSLIM]
BAAT DARASAL YE HAI KI SAHIH BUKHARI KI EK HADITH KI AAD MEIN SHEIKH SANABLI NE MUSALMAANO KO DHOKA DENE KI NAAPAAK JASARAT KI HAI. WOH HADITH HAI;
“Meri Ummat ki pehli fauj jo qaiser ke sheher mein jihad karegi woh magfoor hai.”
[● SAHIH BUKHARI, BAAB MAA QEEL FI QITAAL AR RUUM]
IS HADITH MEIN AWWAL E JAISH (PEHLA LASHKAR) AUR MADINATUL QAISER (QAISER KE SHEHER) SE KYA MURAAD HAI? ISKI WAZAHAT HADITH SHAREEF MEIN MAUJOOD NAHI. BAAZ SHARIHEEN E HADITH NE MADINATUL QAISER SE MURAAD QUSTUNTUNIYA LIYA HAI. LIHAZA HAMIEEN E YAZEED KO EK BAHANA MIL GAYA KI JIHAAD E QUSTUNTUNIYA MEIN LASHKAR KA SIPA SAALAAR YAZEED BIN MUAWIYA THA. IS LIYE WOH MAGFIRAT KI NABWI BASHARAT MEIN DAAKHIL HAI. YE EK DHOKA HAI!
TAREEKHI HAQEEQAT YE HAI KI JANG E QUSTUNTUNIYA DO (2) BAAR HUWI. PEHLI BAAR 49 hijri MEIN HUWI. ISKE SIPE SAALAAR HAZRAT KHALID BIN WALEED رضي الله تعالى عنه KE SAHABZAADE HAZRAT ABDUR REHMAAN رضي الله تعالى عنه THE. DUSRI 52 Hijri MEIN HUWI. US WAQT YAZEED BIN MUAWIYA SIPE SAALAAR THA. BAAZ LOGO NE SIRF ITNA HI LIKHA HAI KI JANG E QUSTUNTUNIYA KA SIPE SALAAR YAZEED THA AUR TAFSEEL NAHI LIKHI HAI KI YE JUNG 52 Hijri KI THI. IS LIYE BAAZ LOGO KO YE MALOOM NA HO SAKA KI YAZEED KIS JUNG MEIN SIPE SALAAR THA. JISKE NATIJE MEIN YE GALAT FEHMI (MISCONCEPTION) PAIDA HO GAYI KI YAZEED PEHLE LASHKAR KA SIPEH SALAAR THA AUR CHUKI US LASHKAR MEIN SHAREEK HONE WALO KI MAGFIRAT KI BASHARAT SUNAAI GAYI HAI LIHAZA YAZEED BHI US BASHARAT KA MUSTAHIQ HAI. HAANLAANKI HAQEEQAT YE HAI KI PEHLI JANG JO 49 hijri MEIN HUWI THI US MEIN YAZEED SHAREEK HI NAHI THA TO USKE SIPE SAALAAR HONE KA KYA SAWAAL?
IBNE ATHIR NE LIKHA HAI KI PEHLI JANG E QUSTUNTUNIYA MEIN AMEER MUAWIYA رضي الله تعالى عنه NE YAZEED KO JAANE KA HUKM DIYA THA LEKIN WOH BIMAARI KA BAHANA BANA KAR NAHI GAYA THA.
[● AL KAAMIL FI AL TAREEKH, 3/197]
● SHAREH BUKHARI ALLAMA AYNI NE FARMAYA HAI:
“Sahih ye hai ki Yazeed bin Muawiya 52 hijri ki jang e Qustuntuniya mein shareek tha.”
[● UMDATUL QARI, 6/694]
Agar hadith mein mazkoor Madinatul Qaiser (Qaiser ka ka sheher) se muraad Qustuntuniya liya jaaye aur gazwa se muraad jang e Qustuntuniya ho to bhi Yazeed ke liye magfoor hone ki basharat hargiz nahi ho sakti. Kyuki magfoor hone ki basharat Pehle lashkar ke liye hai aur Yazeed pehle lashkar mein maujood nahi tha.
Alawa azeen Madinatul Qaiser (Qaiser ke sheher) se muraad woh sheher bhi ho sakta hai jo Qaiser ke zerenagee tha. Jis zamane mein Rasool e Akram ﷺ ne ye baat irshaad farmayi thi Qaiser e Rome ka Darul Saltanat “Hams” tha. Rasool e Akram ﷺ ke wisaal ke baad sab se pehle Hams par 14 Hijri mein Islami lashkar ne fauj kashi ki. Fauj ke sipe saalaar Hazrat Ubaidah bin Jarrah رضي الله تعالى عنه the. 12,000 ka lashkar le kar Hams ki janib peshe qadami ki aur 14 hijri ke awakhir mein Hams wa Balbak par Islami janda lehrane laga. Is gazwe mein Qaiser e Rome ne Antakiya se faraar ikhtiyaar karke Qustuntuniya mein panah li thi.
[● TAREEKH UL ISLAM LIL ZAHBI, 3/128]
Hadith mein mazkoor Madinatul Kaiser se muraad Hams ho to bhi magfoor hone ki basharat se Yazeed ka koi talluq nahi.
● ALLAMA MANAWI LIKHTE HAI:
“Ya Hadith mein Madinatul Kaiser se muraad Kaiser ka woh sheher hai jis mein irshad e Nabwi ke waqt Qaiser maujood tha. Woh Sheher e Hams hai jo uska Darul Hukumat tha.”
[● AT TAISEER SHARAH JAME UL SAGEER, 1/389]
Madinatul Kaiser par hamla karne wala “Sab se pehla lashkar” se muraad agar Huzoor ﷺ ki Hayaat e Mubarak ka pehla lashkar hai to woh Jaishe Osama hai jisko Huzoor ﷺ ne Apni Hayat ke aakhri ayyam mein rawana farmaya tha. Lihaza jis Awwal e Jaish ko Huzoor ﷺ ne magfoor farmaya hai us se muraad Jaise e Osama bin Zaid رضي الله تعالى عنه hai. Aur agar Huzoor ﷺ ki wafaat ke baad ka pehla lashkar muraad hai to woh Abu Ubaidah bin Jarrah رضي الله تعالى عنه ka lashkar hai jis ne 13 hijri/14 hijri mein Hams par Qustuntuniya ko fateh kiya tha. Kyuki Jaish e Osama ke baad Madina e Qaiser par hamla karne wala pehla lashkar Hazrat Abu Ubaidah bin Jarrah رضي الله تعالى عنه ka lashkar tha.
CHUNAACHE IBNE ATHIR LIKHTE HAI:
TARJAMA: Phir Hazrat Abu Bakr رضي الله تعالى عنه ne Abu Ubaida bin Jarrah رضي الله تعالى عنه ko lashkar ka Ameer banaya aur Hams par hamla karne ka hukm diya. Abu Ubaidah Baab e Bilqapa pohche aur wahan ke logo se jihad kiya. Phir logo ne suleh kar li. Shaam mein ye pehli suleh thi. Phir Ahle Rome ke liye sar zameen e Philisteen (Palestine) ke maqaam “Aroba” mein ek lashkar jama ho gaya to Yazeed bin Abi Sufyaan ne Abu Umama Bahili ko unki taraf rawana kiya. Unhone unse jihaad kiya. Ye lashkar Osama bin Zaid ke baad Shaam mein pehla qitaal tha. [• AL KAMIL FI AL TAREEKH, 2/249]
Agarche Aam Shariheen e Hadith ne Madina e Qaisar se Qustuntunya aur us mein jihad karne wale pehle lashkar se muraad Yazeed ka lashkar liya hai, lekin tareekhi haqaaiq ke tajziya ke mutabiq ye baat khilaafe tehqeeq hai. Tehqeeq ye hai ki Madina e Qaisar se muraad Hams hai, jo irshaad e Nabwi ﷺ ke waqt Qaisar Rome ka Darul hukumat tha aur us par hamla karne wala pehla lashkar Jaishe Osama ke baad lashkar e Abu Ubaida bin Jarrah رضي الله تعالى عنه tha. Lihaza basharat e Nabwi ka taaluq lashkar e Abu Ubaidah bin Jarrah رضي الله تعالى عنه se hai. LASHKAR E YAZEED SE NAHI!!
Tareekhi haqaaiq ko chhod kar shariheen e hadith ke aqwaal ke mutabiq Madinatul Qaisar se muraad Qustuntuniya liya jaaye to bhi Yazeed magfirat ki basharat mein daakhil nahi. Kyuki Gazwa e Qustuntuniya pehli baar 49 H mein huwa. Ibne Al Athir ke mutabiq uske Sipe salaar Sufyaan bin Awf the. {SUNAN ABU DAWOOD, JILD 1, PG 340 KE MUTABIQ SIPE SALAAR ABDUREHMAN BIN KHALID BIN WALEED رضي الله تعالى عنه THE} Ye gazwa Hazrat Ameer Muawiya رضي الله تعالى عنه ke daure hukumat mein huwa tha. Yazeed ko Hazrat Ameer Muawiya ne jaane ka hukm diya tha lekin woh bimaari ka bahana kar liya tha.
● IBNE ATHIR LIKHTE HAI:
TARJAMA: “Phir 49 H aa gaya. Is san mein aur baaz ke mutabiq 50 H mein Hazrat Ameer Muawiya رضي الله تعالى عنه ne ek bada lashkar jihad ke liye Bilaad e Rome rawana kiya aur us par Abu Sufyaan bin Awf ko Ameer muqarar kiya. Apne bete (Yazeed) ko lashkar ke saath gazwa ke liye jaane ka hukm diya to usne bhari bhoj samjha aur bimaari ka bahana kar liya. Lihaza uske walid ne usse chhod diya. Us jihad mein logo ko sakht bhuk aur marz laahiq huwa. (Jab Yazeed ne suna) to Yazeed ye ashaar gungunane laga “ماان ابالی بمالاقت جمو عھم ”
TARJAMA: “Maqame Gazqazona mein lashkar ko bukhaar wa badshaguni ki jo musibat laahaq huwi uski mujhe koi parwa nahi. Mein to maqaam e daire maraan mein Ouni chadar pe aaraam se leta huwa hu aur mere pehlu mein Umme Kulsum majood hai. Umme Kulsum Yazeed ki Biwi, Abdullah bin Aamir ki beti thi.
IS BAAT KO IBNE ATHIR KE ALAAWA IBNE KHULDOON NE APNI TAREEKH MEIN, IBNE TAGRI NE AN NUJOOM UZ ZAHIRAH MEIN AUR ABDUL MALIK MAKKI NE SAMT AL NUJOOM AL AWAALI MEIN NAQL KIYA HAI. NEEZ IBNE ASAAKIR NE TAREEKH E DIMISHQ MEIN IS BAAT KO BOHOT MUSTANAD KARKE PESH KIYA HAI.
● CHUNAANCHE ABU BAKR KHATIB KE HAWALE SE LIKHTE HAI:
TARJAMA: “Hazrat Muawiya رضي الله تعالى عنه ne jab Ahle Rome par lashkar rawana kiya to maqaam e Farqadona mein lashkar ne padaao daala. Lashkar ko maut aur bhook ki shiddat laahaq huwi to Hazrat Muawiya ko ye bada maamla mehsoos huwa chunaanche Yazeed ko rawana karne ki garz se us baat ki itela di to is waqt woh SHARAAB PI RAHA THA aur uske paas ek laundiya ye ashaar padh rahi thi. ” اھون عليک بماتلقی جمو عھم ”
[• TAREEKH E DIMISHQ, 65/406]
MALOOM HUWA KI GAZWA E QUSTUNTUNIYA KE PEHLE LASHKAR 49/50 H MEIN YAZEED SHAREEK HI NAHI THA. BIMAARI KA BAHANA KARKE MAQAAM E DAIREMARAAN MEIN APNI BIWI UMME KULSUM KE SAATH MAUJ MASTI KARNE AUR SHARAAB NOSHI AUR GAANE MEIN MASROOF THA.
LIHAZA QUSTUNTUNIYA KE AWWAL LASHKAR KE TALLUQ SE HADITH MEIN MAGFIRAT KI BASHARAT MAANI JAAYE PHIR BHI YAZEED US BASHARAT KA HARGIZ MUSTAHIQ NAHI HAI.
Alawa azeen jin Shariheen e hadith
Ne Madinatul Kaisar ke gazwa se gazwa e Qustuntuniya aur Awwal e lashkar se muraad lashkar e Yazeed liya hai unhone bhi Magfirat ki basharat mein Yazeed ko shamil nahi mana hai.
● CHUNAANCHE SHAREH BUKHARI IMAM QUSTALANI LIKHTE HAI:
TARJAMA: “Hadith e mazkoor se Muhlib ne Yazeed ki khilafat aur uske jannati hone par istidlaal kiya hai. Kyuki Yazeed Huzoor ﷺ ki taraf se magfirat ki basharat ke umoom mein daakhil hai.
Muhlib ki baat ka ye jawab diya gaya hai ki Yazeed ko basharat ka mustahiq kehna Banu Umaiya ki himayat par mabni hai. Huzoor ﷺ ke irshaad ke umoom mein daakhil hone se ye laazim nahi aata ki Yazeed magfirat ki basharat se kisi daleel e khaas ki buniyad par kharij na ho. Kyuki is mein koi ikhtilaaf nahi ki magfirat ki basharat is shart se mashroot hai ki woh mustahiq e magfirat ho. Chunaanche agar gazwa ke shuraka mein se koi baad mein murtad ho jaaye to bila ittefaaq woh magfirat ki basharat mein daakhil na hoga. Ibnul Muneer ne yahi baat kahi hai. Baaz logo ne iske radd mein woh baat naql ki hai jo Maula Sadduddin ne kahi hai ki Yazeed par laanat karna durust hai kyuki woh Imam Hussain رضي الله تعالى عنه ke qatl ka hukm de kar kafir ho gaya hai. Aur tamaam ulema ka is baat par ittefaq hai ki us shaks par laanat karna jaiz hai jisne Imam Hussain رضي الله تعالى عنه ko qatl kiya ya qatl ka hukm diya ya usko jaiz rakha ya us se raazi huwa. Aur haq ye hai ki Yazeed ka Imam Hussain رضي الله تعالى عنه ke qatl se raazi hona, us se khush hona aur Ahle Bait e Nabi ki tauheen karna aisi riwayaat se sabit hai jo maani mutawatir hai agarche unki tafseel Aahaad hai. Lihaza hum Yazeed ke haal balki uske momin na hone mein tauqoof nahi karege. Allah ki laanat ho us par aur uske a’awaan wa ansaar par. Aur jo log laanat karne se rokte hai woh ye daleel dete hai ki Huzoor ﷺ ne Namaziyo aur Ahle Qibla (Musalmaano) par laanat karne se roka hai. [• IRSHAAD US SAARI SHARAH BUKHARI, 5/105]
● SHAREH BUKHARI ALLAMA BADRUDDIN AYNI NE MUHLIB KA QUAL NAQL KARKE USKA JAWAB DIYA:
TARJAMA: “Muhlib ne kaha Is hadith mein Hazrat Muawiya رضي الله تعالى عنه ki manqabat hai kyuki unhone sab se pehle Gazwa e Jahr kiya hai aur unke bete Yazeed ki manqabat hai kyuki unhone sab se pehle Madinatul Qaisar mein gazwa kiya hai.
MEIN (AYNI) KEHTA HU: Yazeed ki kaun si fazilat hogi? Haanlanki uska haal mashoor hai (ki Fasiq wa zaalim tha). Agar tum kaho ki Huzoor ﷺ ne us lashkar ke baare mein magfirat ki basharat di hai to mein kahuga ki agar woh us umoom mein daakhil ho to zaroori nahi ki kisi daleel e khaas ke sabab kharij na ho. Kyuki Ahle Ilm ka is mein koi ikhtilaaf nahi ki magfirat ki basharat is shart se mashroot hai ki magfirat ka ahal ho. Yaha tak ki us gazwa ke shuraka mein se agar koi shaks baad mein murtad ho jaaye to woh umoom mein daakhil nahi hoga. To pata chala ki hadith se muraad ye hai ki jo magfirat ka mustahiq hoga wahi magfoor hoga (aur Yazeed uska mustahiq nahi ) [• UMDATUL QARI, 14/199]
ALLAMA MANAWI QAAHIRI NE BHI SHARAH JAAME SAGEER MEIN YAHI BAAT TEHREER FARMAYI HAI. [• FAIZ UL QADEER, 3/84]
RAAQIM ARZ KARTA HAI KI JIN SHARIHEEN E HADITH NE HADITH E MAZKOOR KI SHARAH MEIN JIS QUAL KO BUNIYAAD BANA KAR MADINATUL QAISAR SE MURAAD QUSTUNTUNIYA AUR US GAZWA KE AWWAL E LASHKAR SE MURAAD LASHKAR E YAZEED LIYA HAI WOH QUAL MUHLIB KA HAI. AUR KUTOOB E TAWAREEKH KE MUTAALA SE MALOOM HOTA HAI KI MUHLIB UN MEIN SE THE JINHONE BASRA MEIN SAB SE PEHLE ABDULLAH BIN ZIYAAD KI IMAARAT TASLEEM KI THI AUR US KE HAATH PAR BAYAT KI THI. MUHLAB UMWI HUKMARAANO KE ZABARDAST HIMAYATI THE. BANU UMAIYA KI TARAF SE MUKHTALIF SHEHRO KE AMEER MUKARAR HUWE THE.
CHUNAACHE IBNE ASAAKIR NE TEHREER FARMAYA HAI:
TARJAMA: “Yazeed bin Muawiya ke paas wafad le kar gaye the aur Banu Umaiya ki taraf se mutadid bilaad ke Ameer muqarar kiye gaye the. [• TAREEKH E DIMISHQ, 61/280]
YAHI WAJEH HAI KI SHAREH BUKHARI ALLAMA QUSTALANI NE MUHLAB KI RIWAYAT KO YE KEH KAR MUSTARAD KAR DIYA KI YE BANU UMAIYA KI HIMAYAT PAR MABNI HAI. (HAWALA E SABIQA)
ALAWA AZEEN MUHLIB KI JANIB MANSOOB YE RIWAYAT SHARIHEEN E HADITH NE BILA SANAD NAQL KI HAI.
LIHAZA BIL KHUSOOS AHLE HADITH WAHABI SHAYKH SANABILI KE NAZDEEK TO BAHAR HAAL NAMAQBOOL HONI CHAHIYE.
HAASIL KALAAM YE HAI KI HADITH E RASOOL ﷺ KA HAWALA DE KAR SHAYKH SANABILI KA YAZEED KO MAGFIRAT KA PARWANA DENA YAZEED KI NAPAAK ROOH KO KHUSH KARNE KI KOSHISH HO SAKTI HAI LEKIN RASOOL AUR AHLE BAIT E RASOOL ﷺ KI RAZA WA KHUSHI KA ZARIYA NAHI HO SAKTA. KYUKI RASULULLAH ﷺ PAR JHOOTH BAANDHNE WALE AUR AHLE BAIT E ATHAAR KO AZIYAT DENE WALE KI JAZA JAHANNAM HAI.
NOTE: MAZEED MALOOMAAT KE LIYE ” AHLE SUNNAT RESEARCH CENTRE (ARC)” KI KITAB “FISQ E YAZEED” MUTAALA KARE
KITAB HASIL KARNE KE LIYE IS NO PAR RAABTA KARE – 📞9920291758